I Never heard of any that made it a mere If, whither the Univer­sities might be improved to a publick Civil advantage, but some that knew little what belong'd to good breeding and ingenuous education; that scarce remembred that Man was a creature indued with Reason, and had faculties higher then corporeall: Men that could not so much as see that Government and civill Society require much refinednesse of parts, and are exceedingly advanced by whatever betters & restores the soul to any measure of its due perfection. I would none would adventure, before they understood the terms, to passe sentence upon their connexion. Sure, Languages, Physick, and the Mathematicks are more for the vain-glory and empty splendour of the Nation: and Civil law must be of use, till commerce cease, or all other nations be modell'd into the English form and Constitution. It may be easily discerned by all judicious and ingenuous observers, that a great part of the conveniences of this life and necessaries to mutuall converse do owe their invention and perfection to the idlenesse and luxury of the lazy scholars, as some are pleased opprobriously to requite their serviceablenesse and industry. In truth, it is a conceit befitting such sensuall heads, that there is no pains save in ploughing and threshing; and that Learning gives no help to the Commonalty, because such men are not able to look further then outward appearance. In the Fable the rest of the Members quarrell'd at the idlenesse of the Belly; and now the Head it seems must be cut off & the Eyes pull'd out, as condemned for un­working contrivances and sloathful direction. Sure, a Watch-maker would count him very ridiculous, that should seriously rebuke him for curious vanity, and for those simple little wheels and springs that must be hid in the Case, while the Hand or the Bell is all that gives our senses notice of the time of the day. Fool, would he answer to such pragmaticall and rash-judging ignorance, these are the principal cause of that motion which directs you to the hour. And are those men not at all imploy'd to the publick interest, who spend their time in order to the wel-educating of our Gentry, directing them to those studies which enlarge their parts, ennoble their mindes, and thereby inable them for the more effectuall serving their Countries? True learning doth abundantly approve it self and its excellency in many of our former and late eminent Patriots; who [Page 34] have been as eminent in the service of the State, as in the acquired accomplish­ments of Learning. I leave it to enquiry, how few have been famous for Political Prudence, who have not by some after industry made amends for the defects or neglect of their education in youth. If any man have abused the gifts convey'd to him by the Instruction here received, the Commonweale may only say of him, as he of an able & considerable enemy, Talis cum sis noster utinam esses. & we may heartily wish such had discover'd themselves more really for the good of their Native Soil. Do not naturall parts run the same hazzard of mis­application and misemployment? yet I shall count him either an enemy to the State, or very covetous of company, that should in earnest pray for a continuall generation of Fools in England. An eminent souldier (as I think) detracts no­thing from the commendation & desirableness of Martial, skil, though he prove an enemy to his Countrey, and fight valiantly for the disturbance of its peace. If the enlargement of the soul, if the experience of former ages, if the service of the abilities of other men in other ages and nations, if great patterns of eloquent & fit expressing our thoughts, if a well-directed judgement inur'd to serious & exact scanning of things in themselves and in their circumstances, if knowledge of men and manners, if a forevers'dnesse in the consideration of many cases of great difficulty and moment, and a readinesse to draw out what is long agoe prepared, if to be furnish'd with examples of Divine Providence and humane prudence, if this and farre more then this (which Scholars in publick employ­ment can more sensibly and fully explain) be inconsiderable, and have no in­fluence upon the State, I must grant that these places of publick education are uselesse, and we may without cost or pains return to an easie and cheap Bar­barousnesse. Venice and Holland have hitherto had this reckoned as no mean part of their glory, that they have been friends to learning: and they have admitted Scholars often to the management of publick affairs, yet without any prejudice (to say no more) to either of the Republicks. Verily, Learning is disesteem'd and vilified by no party, but that which finds it to be most of a contrary side. I observe how even the greatest enemies of Scholarship hugg but one indifferently learned brought over to themselves, as a main pillar and the considerablest champion of their cause. All the countrey too must ring of it, if any of them get but a few scraps of Latine and Hebrew. In Divinity they'l quote as much New-Testament Greek as they can; and for Latine, you shall have it as farre as Luther and their reading will carry them. Though I am very sensible, there may be a dissembling of Learning, to make shew of a Miracle. It is interest onely and domestick want that makes men inveigh against Arts and Sciences, which else would by the same men be extoll'd as absolutely requi­site to a Magistrate or a Minister. I shall adde, that whatever they speak of sense against Learning is most what borrowed from the sportfull Exercises of [Page 35] Learned Wits in commendation of Ignorance, that speak Sophistry beyond these mens solution, and kick such bladders in play at their pleasure. It comes likewise partly from the melancholy fits of some mens devotion, that overlash­ingly or popularly expresse absolutely what is to be understood in comparison with piety and religion, and that begin to be truly sensible of an irreligious adoration of learning, whereof they have formerly been guilty to the contempt and neglect of spirituall righteousnesse. Something, it may be, is hinted by the discontents and railings of a few, that imagine their deserts not sufficiently esteemed and rewarded, and are thence put upon this new device to raise their names in the World. For our ordinary Opponents, it would be sufficient before any rationall judge, truly to alledge against their accusations, that they speak evil of things which they know not. This might very reasonably invalidate their testimony and probations, that they understand not enough what learning is, to determine how great its usefullness may be. I suppose they never had any of their own to try. Nor is the lazy unusefulnesse or the abuse of some mens learning any stronger argument, then the hoarding up or squandring away of money, which some men are guilty of, is against the true civill use of money. Nay, but none make use of it but for a vain ostentation. And yet they may, and as wise men as our adversaries, not be able to discerne. I would fain convince men, that onely a learned man is sufficient fully to discover where learning is made use of. An ingenuous Artist may make use of his Mathematicall skill in making a Perspective, yet an ignorant stander by sees nothing above what an ordinary mechanick may doe: when he sees the effect of the glasse to be extra­ordinary, he cannot improve it to Mathematicall discoveries, nor will easily be convinced that those mad scrawls in Geometry were the foundation of contri­ving the instrument. In Division a man may multiply, as he performs the opera­tion, yet so indiscoverably, that one unskill'd in Arithmetick sees no such matter. In Fortification and like matters, an ignorant man may apprehend things are made as they should be, but not know how farre fetch'd the principles are. A Physician may learn out of Galen and Hippocrates to speak plainly, and ap­positely to prescribe to his patient, and the sick man be onely sensible that he tells him truly of his distemper, and doth ease him by his prescriptions. Tully, if we may believe himelf, used Logick, Rhetorick, and Greek learning, and yet the greatest part of the Auditory understood no more then that he spoke their language handsomely, and spoke very persuasively. Ask Tully himself or any other Scholar, and they'l shew you where Demosthenes was imitated; that A­ristotle, the choicest Philosophers and learned Poets were assistant to the Com­position. Extemporary discourses may yet be the sudden workings forth of long & well-digested studies. The rule may be plain, the reasoning very clear, & the action no other then what an ordinary capacity may discover to be very pru­dent [Page 36] and discreet. But consult Authours, and you may be taught that the rule was grounded upon principles of Philosophy, the reason agreeable to pre­cepts of Art, and the action warranted by ancient examples in History. That they speak so clearly and intelligibly is according to the rules of learning, and a fruit of their judgements being perfected and throughly informed by Art. It is in other discourses, as it is in sermons. Common people judge of the Scholar only by high lines and abundance of something which they understand not. To knowing men, all this, in a popular audience, is but an argument of one that is very proud of, or afraid to forget that little reading which he hath. The learn­ing of the speaker is more easily discovered by the plain clearnesse of his expres­sion, and the artificiall dependance of his conceptions, in a method and lan­guage proportioned to the capacity of his hearers. Still some will urge, that o­thers prove as beneficiall to the Commonweal that are unlearned, and yet as considerable in matters of publick concernment. Yet all have not such extraor­dinary abilities. He that cannot travail so long or so fast as another, if any ex­spect like service from him, he must be supplied with an horse. But this will receive farther answer, by what follow's hereafter concerning Unlearned Preachers. For the present it suffices, that, though there should be one or two above all possible addition from Acquisition, yet Learning is so farr useful to the Nation, as it enables those for publick service whom Nature left to be perfected by Art and Industry.

I hope by this time M^r. Dell will take it for granted that Learning is of great concernment in Civils. 'Twere charity to think the well-meaning man prevaricates in all his declaiming against Learning, or that it is an honest mis­take, but a simple-hearted running too farre on the other hand. His sense and chief intention is, it may be, that learning is not necessary to the Ministery only; and he complains of the scarcity of Secular Foundations in the University. Pos­sibly he aims onely to hint that (seeing our Colledges are most ordered to Di­vinity, and they not enough for a constant supply of the Ministery) besides far­ther care for the increase of divine knowledge, it would be a businesse worthy the prudence of our State, and the munificence of some noble Benefactours, more to provide for the maintenance of other Professions, and for the encou­ragement of that learning which is of a Politicall and more Temporall usefull­ness: in conformity to the suggestions of that Noble and judicious Advancer of Learning. If he be offended with this charitable construction, I hope he and others of his persuasion will the readilier close with it, when we shall in this se­cond and main part of our Discourse have examined the Assertion they are so confident in, That, to a Gospell Minister, Learning, Arts and Sciences are al­together unnecessary. But if we should prove it to be helpfull or convenient, the want of simple & absolute necessity would be no very strong argument against [Page 37] the continuance of Colledges and our Schools. Such men would be loath to be stinted, as they would stint the Church and Commonweale, to the short scant­ling of pure necessaries. What their Opinion is in plain English, it is hard to say; it being their custome to involve themselves and their Auditours in dubious and deceitfull expressions. I many times question whether any of them be ma­sters of their own notions. I have heard M^r. Dell speak in his way of Of and on, concerning the Saints & Christ's union with God: and can at last onely say, I think he would hold forth Familisme, i. e, as to this point an Enthusiastick and irrationall kinde of Socinianisme. When he speaks against the Learned Mini­stery, sometimes the epithets of carnall and fleshly must quite alter the sen­tence; then unusefull, and not so necessary as to exclude in the want; expressions quite distinct are often one and the same. In other men, their arguments give further light to the sense of their position, and that at least in processe of read­ing you may see what it is they hold. But here the opinion is so groundlesse, and the arguments so wilde, that I must needs ask, Can the man himself tell what he would have? Yet I think it is directly to what he hovers about to en­quire, Whether the Foundations of our Universities in the intentions of our pious and magnificent Ancestours, settled (in the greatest part) for the supply of the Ministery, for training up there and sending thence into the service of Christ in the Church men furnish'd with acquired gifts of Learning, be Antichristian, or took its originall from the bottomlesse abysse of darknesse, or any such in­fernall principle; whether this constitution be any thing of the Mystery of Ini­quity: and not rather the result of pious Wisdome, well-guided Devotion, and Christian Prudence of men zealous according to knowledge for the promoting of God's glory in the edification of the Church. I mean as to the generall, main and fundamentall intention, though most of our Founders might be mistaken in the particular designment, as acting according to the light of those times, when the opinions of the Church of Rome were mixt with the Christian and Catho­lick Verity of the Western Churches. The Question then shall run thus,

Whether is it an Institution grounded upon true Christian Prudence, accep­table to God and beneficiall to the Church, to provide for the instructing in Tongues, Arts and Sciences men naturally endowed with a capacity, and compe­tent parts, & this in order to the work of the Ministery? or is such an Institution Antichristian, opposite to the Kingdome of our Lord Jesus, a piece of old igno­rant Superstition, and therefore unsufferable in a Christian State?

This, I think, is the Controversie between us and M^r. Dell. It is all that need be said to prove an alienation of the University Lands prejudicial to the Church of Christ in England, and consequently unlawfull, unless absolutely necessary for the removall of a greater inconvenience. I heard a story of a French King, as I remember, to this effect. In want of money to maintain an Army, the Church [Page 38] Revenues being proposed by some of the Councill, saith the Pious King, My Kingdome is not yet wholly drain'd dry. A speech of a piously and de­voutly disposed Prince; and that savoured more of the Spirit of God and true self-deniall, then the spirit that call's upon others to make havock of and despoil whatever is devoted to the Interest of the Church. I acknowledge mercy to be better then sacrifice, and the Being of a Nation more considerable then the ornamentall splendour of the Church. For I apprehend not as yet any such thing so sacred and devoted to a pious use, but that urgent and publick necessity brings in a sufficient dispensation for any thing besides the inevitable ruine of a Church. In unavoidable necessity of State, when no way else can hinder a totall ruine, he is not a true lover of his Countrey, nor hath he dige­sted the brave examples extant in history, that could not chearfully beg for his Countrie's good, and be ready to serve it and the Church in outward want. This lesson possibly others have learn'd, that see no such urgency of affairs to invite their own poverty. I question not but (if publick and nationall exigency should force our Rulers to suspend our present encouragements to Learning and diligence in the Ministery) the Integrity of University-men and their sincere desire to lay themselves out for the Church, would abundantly appear in their greatest afflictions; and the more conspicuously by the neglect of many now forward in preaching, because they are forbidden, who would prove as remisse, when once they had according to their wishes brought about their envious and malicious designes against Learning and the Ministery: a great deal of their vehemency and diligence being from love of disobedience and contradiction, or a designe to overthrow the Clergy. I speake not here of those whom a desire of enlarging the Kingdome of God, and declaring to others what they have found in his wayes, hath stirr'd up to preach unto others: nor do I doubt but there are many such of the Laity. But without any spirit of prophecy, me­thinks I see most of our Intruders upon the Ministeriall office, soon after this sad accomplishment of their desires, pretending to be above Ordinances, and very well content to be in the silence and ease of a more exalted dispensa­tion. 'Tis shrewdly suspicious that M^r. Dell's constancy in preaching would not long survive Tithes and the University, or some stipend large enough for a preacher of self-deniall. All is yet but conjecture, for (blessed be God) our prudent and worthy Governours are not yet put to so dangerous a pitch. And notwithstanding some mens suggestions of publick profit and Necessity, our State will be alwaies so conscienciously wise, as in the greatest streights to con­sider how Learning and the Church may be nobly provided for, and whether the pretended Necessity doth really counterpoise the publick advantage of the present Institution, and make amends for the injury that must be hereby done to a considerable part of the Nation, and the improbability of leaving an able [Page 39] and well-provided Ministery to posterity. I understand not why we should make more bold to leave God to provide by miracle for the Church, then for the State: unlesse our Faith be of this nature, that where we are really sensible of a necessity, we are resolved to see our selves supplied, but we can trust God very willingly with what we care not much for, and scarce believe in truth to have any reallity. But to the Question.

I heartily desire that encroaching term of Antichrist and Antichristian (so frequent in some mens mouths, and used even in this business by M^r. Del and others) had its unlimited bounds once somewhat fixt by assigning a Con­ception that might tell us wherein the nature of Antichristianisme consists. It seems to me one of those words that have worn out all their signification by frequency of being used: or else onely a nickname to reproach any opposer of our private opinions or designes. While every thing is Antichristian in some or others mouths, What should that be (think I) which fits Contradicto­ries, both parts (for ought I can see) as well as one? I suppose here he meanes what exalts it self against the Kingdome of God. but still I am asmuch to seek for M^r Del's meaning as before, of which by and by. In the meanetime I shall forbeare to urge the Engagements which all University-men have en­tred into for the defending of the Rights, Priviledges & Honour of our common Mother. Their answer is ready: The Oaths were unlawfull, and so better broken then kept. Nevertheless, what hold can be taken of men that disannull solemne Oaths upon every whimzy? At least, feare of an oath should have put them upon diligent examination and impartial judgement ere they concluded the engagement unlawful. And then (seriously) they have miserable Crownes, and very soft heads, if these be (as it is probable they are) the preva­lent Motives which they usually produce. It is somewhat to the purpose to propose one Question to M^r. Dell. With what Conscience can any Chri­stian knowingly take the wages of Antichrist? I do not understand much honesty in cheating the Man of Sin of his money. Is the University stipend, as paid to a Divine, Antichristian maintenance? Then, under what capacity do Mr. Dell and his associates enjoy their places in Cambridge? I know no account can be given, but that they have rusht into the Pulpit amongst a crowd of Mechanicks. All (it seemes) is fish that comes to net. I must confesse, the same largeness of Conscience may beare a man out in receiving the emoluments, where the duty of the place is lookt upon as unlawfull, and in exacting Tithes, which the same over and over declares against as Ju­daicall and opposite to the Liberty of the Gospel. It is a strange inconsistency of Doctrine and Practice, to extoll self-denial in the Pulpit, and yet to be content to keep the road of the Clergy, that is so Antichristian, where it leads but to considerable profit, But let us see how the Opinion will approve it [Page 40] self in so high pretences to the motion and powerfull incitations of the Spirit, if these Propositions be any thing opposite to it.

1. A Gospel Ministery is to continue, though the extraordinary and mira­culous appearance of the Spirit be ceased. For this I believe will be denied in the upshot, if the truth of our present Churches be not the first mistake. Of this we shall speak but in subserviency to the present discourse. Upon another occasion, I am ready to declare what I think may be said for a fuller justifica­tion of the English Churche's Apostolicalness.

2. Learning is no hinderance to the advancing of the power of the Gospel.

3. Gifts of Learning are necessary to an able and accomplisht Minister or dispenser of the Truth of God.

4. Then, I suppose, we may adde without much more proof, that the Institutions of Universities are not onely commendable, but of extraordinary benefit and (in some degree) necessity to the Christian Church.

In all which I shall endeavour to take little or nothing for granted, which one in his right wits may considerately deny. I know the usuall way is, Where find you in Scripture that the Apostles studied 7 years at the Uni­versity? What Word is there for excluding from the Ministery those that understand not Greek and Latine? If any man applaud such toies, and under­stands no better the Doctrine of Scripture's perfection, I must confesse I am as much out of hope of convincing him, as free from any feare that he should multiply proselytes, where any thing of sober-mindedness remaines. I'le speak in a word my thoughts as to the forementioned Doctrine of the fulness of Divine Writ, with submission to the better judgements of our Reverend Do­ctors of the Church, and to the candid examination of any judiciously in­genuous lover of truth. I understand that we reject Traditions, as false, when they contradict written Revelation; as dangerous, when the probability of abuse and ill consequence overweighs the benefit received by retaining them; but thirdly, the rest only as uncertaine, because we want much of that evidence which we have of the Scripture's authority. Yet these last may be retained according to their probability of truth, and usefulness to the Congre­gations of Believers. I see no ground to conclude all under falshood and hu­mane invention, which is not found in the Scripture: though I may rationally question the certainty of such Traditions, any further then I can discover their rationalness, or then the authority of their discoverer and proposer gives them a credibility. Methinks I see these Querers acted, I know not how, to a more dangerous consequence then they themselves imagine. What use is there of their ridiculous Quere's unless to weaken the truth of the Scripture's suffi­ciency? a sober and undoubted Truth, if well understood, i. e. (as I conceive) as to matters of salvation and necessary entertainment. though indeed it doth [Page 41] containe all Truths that are certainly of Divine originall. I am afraid this will be the effect among common people, that can seldome keep from one of the extremes, if once they be (as they cannot but be in time) sensible of this wild way of disputing from Scripture and by fond and frivolous interrogato­ries: many of which (though applauded by men as madly conceited as the Enquirers) yet to a sober indifferent mind evidence but the Authors follies, and unmask that spirit of scurrility and immorality by which the Contrivers are frequently acted. To this purpose we shall premise these Conclusions, of some moment in this and other disputes.

1. Matters of common prudence needed not to be revealed, nor are they re­vealed in Scripture; nor is therefore common humane prudence unlawfully used in things Ecclesiasticall. I suppose it will be easily conceived that God never intended that the Church should be a collection of indiscretion and folly: and hence it is that there are so few hints of those things, which mere Reason may instruct us in. Even in the Jewish dispensation, where the out­ward forme was exactly prescribed, some things were left to common pru­dence and the determination of the Consistory, as indeed it must be, when Laws are framed in the greatest perfection imaginable. I know no other use of that which the Apostle calls Government 1 Cor. 12. i. an extraordinary gift (as I apprehend) of prudence for the ordering and managing the rule of the Church, and for a particular application of that general direction given by S^t Paul, that all things should be done decently and in order. 1 Cor. 14. 40. Decently, and in or according to order must be understood, according to that becoming ordinateness and decorum observed in the assemblies of civile and wel-bred men, without the rudeness of immoral and tumultuary meetings. [...] some (I remember) have expounded by, according to institution, i. e. the rule which I gave you. But I think good method, convenient (as it were) ranking is the more usual signification, and best stands in conjun­ction with [...]. both order and decency being left to the judgement of the Church or its governours, acting according to the rules of prudence. Nor indeed could it be otherwise then left thus, if we consider the severall states of the Church as under and neare to the Apostles times, and as in succeeding ages. The condition of the Church and Christianity is extreamely varied, being then low, persecuted, discountenanced by the temporal power, and in a state of poverty. Then on the contrary guided by Apostolical infallibi­lity and immediately furnisht from heaven with a large effusion of the Spirit in gifts and special endowments. Now remember that the Acts of the Apostles is an History of the then Church, and the Instructions given in the Apostolical Epistles referre to their then state, & are to be applied to us onely with consideration of circumstances, or in the common reason and general duty [Page 42] contained in them. When I heare some mens objections, methinks it is suffi­cient answer to many arguments fetcht from primitive practice; That the Apostolical Churche's purse and power would not carry them out, as in build­ing of Churches and the like. We know they had not then the liberty of publike worship. In other things the Apostles needed not such helps: yet in times wherein they are needfull, the Apostles practice is no prejudice to their use. Where read we, say some, of the Apostles praying with all that would come to joine, as the whole Congregation? Neither, say I, do we read of a whole Nation professing Christianity, which being now the univer­sal profession of many countries alters the case of their and our times. Upon this particular it is not unseasonable to wish that men would learne seriously to weigh the strength of their arguments and their extent, more then in relation to their particular question and present concernment. It would save them the trouble of being forced by others to answer their own arguments upon another question. Which hath been very usual in this very principle, which some have formerly upon other occasions made use of, that all is will-worship which is instituted in the worship of God without particular warrant from Scripture: and what the consequence hath been, our times sufficiently evidence.

II. For further confirmation of what hath been said, I observe, that there are many things common to a society of Christians and Civil Societies, Churches being humane Societies as to the matter of them. i. partaking of this general nature of being a Collection of rational Creatures: and then what ever is applicable to humane Society in general, belongs to Churches as contained under that larger notion; as for example, the lawfull employment of honest wisdome and discretion for its preservation. Provided onely, that no­thing be acted contrary to the principles and nature of Christianity. If this caution be observed, rational deductions from Civil Societies, keeping the ana­logy of religion, are improveable to the Church. Much more what is dedu­cible from the notion of a Christian Assembly.

III. Where the reason of the thing is common and unappropriate to the then-obtaining dispensation, and when there is nothing implied to the con­trary in the Gospel Doctrine or Institution; there arguments drawn from the Jewish Church do hold good as to the Christian. It is warranted by S. Paul's discourse about Gospel maintenance for the Ministery. For the Church then, was a Society joyning in the service of God; that and this partaking in the general notion of a religious Assembly, their Ministery of a Ministery, and their Worship of the Worship of God. And observing the difference of their and our dispensations, we may very lawfully make use of their institutions to direct us to discover many things, which belong to religious Congregations, Officers and Worship in generall. That onely being abrogated of Moses, [Page 43] which was typical, and founded in God's Covenant with Israelites as Israe­lites. i. e. as instated in the land of Canaan, not as men, and related to God by creation and the covenant of nature.

IV. Which follows from and may adde strength to what hath been al­ready said: Collections from Scripture, though not to every eye exprest in Scripture, and arguments drawn according to the different circumstances of the Primitive and Later conditions of the Church, are proofs very admittable by any sober Christian. This is no more then what reason readily grants, as founded in the very nature of the things. no more then what is commonly allowed as sufficient proof in collecting from any History, ancient Custome and usage, or old Law, which is in force with respect to the alteration of times. It is that which in other more uncontroverted cases is used in alledging of Scripture it self.

V. Custome and practice of the Church in succeeding ages, and Ecclesiasti­call History, especially neare the Apostles times, universal, and in conformity to the former presumptions, is an argument in it self as considerable, as intolerable to Enthusiastick Spirits or men that affect novelty & their own humours. Now to our question; The Christian Schooles in former ages are notorious, and the high price then set upon Learning is cleare by their diligence in instructing their children in Arts and Sciences, and by the sense they had of Julian's inju­rious forbidding them the Heathenish Learning, and denying them the liber­ty of the then Schooles of literature. What joy for their deliverance from this oppression by his death? What industry in supplying the want of publick education? It is evident Nazianzen had other thoughts of humane Learning then those that prefer Julian for a pattern of reformation. But this way of arguing, were I skill'd in it, would be put off with the Antiquity of the Mystery of Iniquity, which (if we believe some) had almost in every thing overspred the Church of Christ straight after the decease of the Apostles. Indeed it would be ineffectuall, because beyond the possibility of our Opponents Exa­mination, who have exprest their Christian justice in vilifying and condem­ning the Ancients, whom they are not at all acquainted with. Yet it needs no great reading to know that those which we acknowledge to be the times of greatest Apostacy in the Church, were the freest from secular Learning, and had as much darkness in that respect as our Adversaries can hope to bring England to, if the Universities were utterly abolish'd. The Reformation of Religion and the reviving of the [...], in plaine English, the Gentile Learning, were contemporary, and happily promoted by the same In­struments. And it were strange if the Reformation begun in knowledge, could no otherwise be carried on then by returning to the Ignorance of darker and more degenerate ages, What can an adversary to the reformation in reason [Page 44] think else, but that they have convinced us of the insufficiency of our Cause, and that now we are sensible Learning was onely an argument for us, when our Opponents had not attained to enough to discover our fallacies, impo­stures & learned juglings? What greater triumph can the Jesuites desire, then to see us beat out of our confidence of Learning, and put to a poore and irratio­nal shift of private infallible Inspiration? One inclining to Atheisme will be perfectly possessed that the defences of Christian Religion were only proud triumphs over the too unexercised disputers against it in Heathenisme, or that the power of the Christian Emperours was the strongest argument for the truth of Christianity: Experience having (as he may justly surmise if all Christians were of these mens minds) discovered to our selves the weakness of our Religion, unable to withstand the clearer light of natural and refined reason.

We come now to our former Conclusions.

Conclusion I. A Ministery was not to cease with the primitive times and Apostolical administration and gifts. Which will be proved if in particular we evidence the truth of the Church of England and the lawfulness of its Ministery: which may be done thus.

1. There is a visible Church of God in England, or the Church of En­gland is a true Church of Christ in an Apostolical sense. By a Church I mean, according to the notion of a Church in the Apostolical writings (to which I refer any attentive reader for proof of the notion) I meane (I say) by a Church, a Collection or Society of men united in the Worship of God in his Son Jesus Christ, whom they professe to believe to be sent by the Father for the remission of sinnes, and according to whose precepts they engage them­selves to lead their lives in hopes of everlasting life through the same Lord Jesus. Though as yet, they are no otherwise renewed then by this more generall belief of the Gospel and Salvation promised by Christ. i. e. but poten­tially and in gradu remoto sanctified, their lives being unanswerable to their profession and promise. And this is the case of the English communion, whose members having been baptized in their infancy, and having at yeares of discretion acknowledged their assent to the then-dedication of them to God, and acknowledging their Baptisme into repentance for remission of sins, are [...], Saints by call, called unto holiness, and true members of the Church, till duly and justly put out of communion. This is in Apostolical phrase a Church of God, and a Congregation of Believers, in the Scripture expression. And that is soberer language then carnal and worldly Church. though there is a more invisible Church, more spiritually and intimately united to Christ, to which neither hypocrites nor unrighteous professours do be­long: the bounds of it being narrower, and salvation attainable to none that [Page 45] are without it. But the Church we speak of is such as those S^t Paul wrote to, visible and externall, the conditions of whose communion was in the Apo­stles time but a believing Christ to be the Messiah, and submitting to Baptisme to the remission of sinnes, and repentance from dead works. This Church is not to be rested in; neither are the members of it to be vilified and slighted as out of the Church, as unbelievers, or to be debarr'd communion, who have the faith of Christ in them, and whose hearts God hath purified by a belief wrought in them of the truth of the Gospel, though their faith be dead, as yet unprofitable, and that which, unless it be brought into act and work by Love, will not save. Yet there is that faith wrought in them by the Spirit of God in their education, which may by the assistance and supervenient grace of the Spirit be a foundation of reall closing with Christ, and real Gospel-holiness. In the meanetime God hath purified their hearts by this Faith which is in them (though unconsidered, unimproved, and unactive) in that sense as I think is agreeable with the context of Acts 15. 9. (i. e.) so that though they were im­pure as to legal purification, uncleane and profane as to communion with the worshippers of the true God, God hath now made them cleane as to Church-communion, and being admitted into Brotherhood by the believing Jewes, by bringing them to a belief that Jesus is the Christ.

2. Further to warrant the communion of the Church of England, observe, that those that are united in the Faith of Christ, ought to be united in Church-communion. i. e. ought to assemble together for the publick Profession of their Faith in Christ and joint serving of God, seeking him for each other and the cause of Christ in enlarging and protecting his Church, and for mu­tual edification. It is grounded upon that promise of our Saviour, He that confesses me before men, him will I confesse. 'Tis true, there are other wayes of confessing Christ: but the promise is to confession in the latitude, and it is dangerous in any particular to be guilty of denying Christ. Assembling to­gether to the imploring of Divine grace; and a thankfull remembrance of the Lord till he come, is the duty of the members of Christian Churches: the ends still remaining, and being as necessary as in the Apostles times, viz. to hold out the profession and faith of Christ to the World, and to strengthen, encourage and build up each other in our most precious faith and Christian love, which is mightily confirmed by our union in the service of God, and which is the ground of God's especial regard to united prayers, which argue the unanimity and concord of his people. The arguments against our assemblies, that of mixt-congregations being answered in the precedent assertion, are these two: I. The perfection to which some men have attained so as to be past those beggarly rudiments, externall and fleshly worships &c. and now to live in immediate communion and a constant Sabbath. If this glory and raisedness [Page 46] be reall in them, more then fancy & words. I shall only say, First, humility and self-disesteeme is one maine piece of a Christian's perfection. Secondly, submis­sion to Divine institution certainly would be no derogation from happiness; yea, that is the question. And for proof of it we appeale to Apostolical pra­ctice, & those first times wherein this spirit was wholly unknown. We desire not a warrant from Scripture, to beare us out in our inconformity to this primitive practice. though we might more reasonably, then they require of us, to shew by Scripture that the effusion of the Spirit in extraordinary gifts ceased with the first age of the Church. The matter is quite other, in man's duty, and God's free dispensation. Especially, if we remember that a publick profession of our dependance upon God, and communion in seeking and acknowledging of God, are the dictates of natural light, and indispensable. Thirdly, enquiry may be made whether they are incapable of growth and beyond all increase of grace; if not, whether the Scripture-way of edification be not most imitable. Fourthly, such glorious Saints in reality, might assemble to the greater benefit of inferiour Christians: (and sure no perfection priviledges from serving God in building up the Church.) Fifthly, to acknowledge God and Christ before men, to blesse him for his mercies, to glorify him in the Congregations of his Saints, nay to celebrate the memoriall of his death in the Supper of our Lord, are Duties agreeable with the most Saintlike eminency, while conversant in the World. The most glorious Saint or Angel, if in a body and mixt with humane society, would, I believe, thus be employed, and count it no dispa­ragement, no superfluous or empty service. Methinks the souls under the Al­tar, and the Hallelujahs resounding from Heaven to the Apocalyptical Di­vine, are good presumptions that there is some such thing in Heaven; or that such service is not altogether indecorously attributed to the highest manifesta­tion of God. But I wish there be nothing of self-conceit, impatience under God's wisely-and-justly-suspended communication of himself, or formality converted to another extreme, at the bottome of this high-towring confidence. I desire in my self to be shrewdly suspicious of that Heaven, which lessens my willingness to meet God and his Angels (it is as probable an exposition of 1 Cor. 11. as any I have heard) coassembled with believers upon earth. An heart enlarged to communion with Saints, to edification of our brethren, to a constant praising of God, and to an embracing of any opportunity of acknowledging thankfully before men and Angels the love of God in our Redemption; an heart, I say, thus raised to be Praecentor in the Quire of the Saints blessing God the Father and our Lord Jesus, is an heaven in almost every thing but in the spiritualness and Immortality of the Body. II. The imperfection of our assemblies in comparison of the primitive times is to some an argument against our Worship of God. Indeed, it is a good argument to [Page 47] quicken our dulness to an imitation of their affectionate fervency. Yet I ap­peal to the experience of devout souls, whether God be wholly absent from our assemblies, and the quickning presence of the Spirit absolutely withdrawn. We retaine not empty and dead Ordinances: and to call them but dead and ineffectuall shadowes is an expression injurious to the manifestations of God in many a faithful heart, who can sensibly and with rejoycing beare witness to the appearance of God in our publick Service. What wants of miraculous presence, we may referre to the Divine Wisdome manifesting it self suteably to each Age of Christianity. What wants of effectualness, let us blame our negligence, and approach more spiritually to service. But what consequence is it? (We are already by much short of the primitive ardour, and there­fore must still more recede from their so glorious example) While we believe the Gospel grace worth our thanks, while we need his assistance and prote­ction, we must not deny God the service that is due unto him even by right of Creation; but do it to our best ability. Expect what glorious times you see ground for in Scripture. I shall not quarrel though the largeness of your hopes may exceed any promise I can see in Divine Writ: yet remember to presse toward it in eminency of piety and due attendance upon the Worship of God, which I am sure can be no greater prejudice to the drawing nigh of any glory in the Church, then Simeon's waiting in the temple was to his seeing of Christ.

3. There must be set over the Church men that may watch to the Flock, Pastors & Teachers, men able to instruct, direct and order the Church of Christ, and more especially in their religious Assemblies. All were taught of God and had the unction of the Spirit in the Apostles times, asmuch certainly as in ours. yet see 1 Cor. 14. 3, 4, 22. and Eph. 4. 11, 12, 13. Hath not the Church need of edification now? Is exhortation, consolation, stirring up and quickning to duty now altogether needlesse? If the Churches planted by the Apostles, and in presence of whom the power of God had appeared so miraculously stood in need of Overseers and Instructours; I leave it to any rationall man to judge what is requisite in these remoter ages. We acknowledge (will our Adversaries answer) our wants. but we must not be guilty of will-worship and our own inventions in the worship of God. We expect, say they, this Ministery; only say we, it hath for the present ceased; and we dare not intermeddle of our selves in the things of God. In reply to this, I must premise that I speak of the Mi­nistery of the English Church chiefly, let those defend themselves that have withdrawn from its communion and erected Churches of other models. Then,

1. The Church of England hath not created a new Ministery, but conti­nued it successively from the Apostolicall Age. Onely its Pastours, being for Conscience excluded the Roman communion, have (as duty to God and their Saviour bound them) assembled together for the service of God, and instituted still fresh Pastours in the Church.

[Page 48] 2. The notion of Will-worship is very probably vindicated from misap­prehension by Doctour Hammond.

3. To provide by Christian prudence, in imitation of Apostolical wise­dome, for the Churches good is not Will-worship. It is a strange state for Christians under the Gospel, and worse then under the Law, if they are plac'd in such a condition, as that they must almost inevitably be guilty either of neg­lecting the commands of God, or instituting something of their owne heads. To me (under pardon) this seems to be the Gospel frame, as to Church affairs, that it is delivered from that punctuall legality of the former dispensation; and proceeds onely according to the naturall rules of Divine Worship and Christi­an prudence. It is too, very improbable that the Providence of God hath left all these Ages of the Church, since the Apostles, without any means of a Gospel-ministery.

4. Our publick Ministery can shew their warrant in the hearts of many of their hearers, from that Spirit which gives no attestation to Antichristian in­truders.

5 It is my private opinion, and therefore proposed to a serious considera­tion: It may be, the duty of a Minister is no other, then what may be perform­ed without miraculous gifts, and is indeed the duty of every Christian, if he had proportionable abilities, and as farr as may consist with order and decency in the Church. Our Ministers pretend not infallibly to deliver the will of God, any further then it is delivered in Scripture in undoubted plainnesse; much lesse do they bring a new Gospel or a new Revelation into the World. There is the difference between them and the Apostles, as the Jewish Lawgiver and the Expounders of the Law. Moses, as the Apostles, was infallibly guided: not so the Expounders of the Law. The office of a Minister is wisely to go­vern the Church, to search into the will of God revealed already, declare, ex­plain and presse the Truths already divulged by the Apostles. The separation of their calling is (besides that disorder must be avoided, and it is very necessa­ry that the gifts of those be approved to the Church, who take upon them the charge of instructing others) it is, I say, because all are not gifted for the Mi­nistery, it will (if conscienciously performed) take up the greatest part of their time, and by the necessary means at present of enabling themselves for this imployment, they are taken off from a capacity of providing for themselves in a secular way: being trained up quite contrary to the waies of trade and worldly trafficking.

Conclusion II. Acquired gifts are no hinderance to the Kingdome of God. Not to the embracing of the Gospel and apprehending the Mysteries thereof; nor to a Gospel Minister. S. Paul was well vers'd in Jewish and Graecian li­terature, and mixeth pieces of Poetry with his sacred conceptions. The Apo­stle [Page 49] saith indeed, Not many wise. But Knowledge puffing up with pride, and so punish'd with spirituall blindnesse, speaks nothing to the disadvantage of Knowledge. Not many rich and noble, is as much Scripture. I wish there be not as visible characters of pride in the self-esteem and censoriousnesse, and the spirit of turbulency of our Adversaries. I am confident Learning is no enemy to any honest interest of Truth or true Christian piety. If they mean by the King­dome of God any thing beside what S. Paul means, or then that righteousnesse, peace and joy in the Holy Ghost, which he speaks of, if they please to explain themselves, it may be it is a commendation to Learning that it proves an ene­my to some phantasticall whimzy or base designe.

Conclusion III. Gifts of Learning are necessary to an accomplish'd dispenser of the Word of God. Our Adversaries make much use of the Epithets Secular, Humane and Naturall. And then how popular a conviction is it to descant upon God's not standing in need of man's help, upon the Kingdome of God its being spirituall, divine and supernaturall? Now all is done: only they might confirm the antiquity of their Monkish spirit out of Erasmus his An­tibarbarus. But are not a good voice and good lungs naturall? God stands not in need of Ministers or their Learning, yet may be pleased to make use of both, and may require it in his ordinary dispensation with the Church. Learning though fetch'd from an Heathen may be from the authour of Truth, and in a Christian subservient to the work of the Gospell. Is onely secular Learning taught in the Universities? Doth not the search into Divine Revelation take up a great part of University-studies? To speak more clearly to this main as­sertion, I shall take notice of these propositions.

1. Smattering in Learning is altogether uselesse, and good for nothing but to fill up the period with a frivolous sentence in Latine, that is too simple to be spoke in plain English. None ever said that the conning by heart a few Logi­call terms and Philosophicall distinctions, without any conception correspon­dent in the minde, was any benefit to sacred study. And here some of our Ad­versaries may see the mistake in their own experiment. Their Learning and unconcocted Philosophick crudities stand them in no stead in expounding the Bible & opening difficulties in Divinity. Nor can they, I suppose, defend them­selves with a sword, unlesse they have it fully in their hand: and yet a sword is a very needfull weapon. He must have fast hold of Learning and have it perfectly at command, that intends to make any use of it in Divinity or Hu­manity. Do these men conclude a Medicine ineffectuall, because they have without successe applied it before it was prepared? When we say a knife is usefull in cutting, 'twere madnesse to alledge to the contrary that I have tri'd an unsharpened & rude piece of steel. Yea, but we can preach as well as the lear­nedst. It may be, to your own apprehensions, and men as little able to dis­cern [Page 50] as your selves. But let me answer in this homely but pat similitude.

1. Meat may be gnawn or pull'd in pieces, but it is a very slovenly carving to others. And I cannot see but it is Christian wisedome to avoid all just oc­casion of contempt to the preaching of the Gospel.

2. It is easie to give our what another hath carved to our hand. Sermon notes and printed Sermons may carry a man very farre. And I have been cre­dibly informed, that printed Sermons got by heart served a great while an Irish Apostle for an appearance of mere depending upon the sudden suggestions of the Spirit. But, Sirs, your Authours were Scholars. Now I should be very loath to have him for my guide that wholly useth another man's eyes, & takes up all upon trust. Methinks a double danger of fallibility is too much. The first had his mistakes, and it is probable this second will return them with some addition of his own, mistaking him that mistook. I like a directer that is able to judge something of himself.

3. Many meats need not a knife. Yet there are some Truths of very consi­derable import, that carry difficulty, and if explained amisse, may be of dan­gerous consequence to a godly life.

II. Naturall parts, use and practise may in many men make a great supply for the want of acquired parts; and exceed an industrious incapacity or an un­exercised studiousnesse. And this is in plain English what some men call the extraordinary assistance of the Spirit in prayer and preaching. Many of the Laity are men of quick and ready abilities, nimble wits, ready apprehension, and clear volubility of language in expressing their conceptions: especially some having been constant hearers of the Ministery, and by much exercise in preaching, praying and discoursing of matters of Divinity, have accustomed themselves to nimblenesse of head and tongue. Now because these possibly ex­cell many a dull Plodder (whom necessity, unfitnesse for any thing else, or his parents fond and ignorant admiration have quite against Nature's intention, cast upon the University) or some few who have injured their naturall abilities by intangling themselves altogether in scholasticall intricacies; presently, for­sooth, Deus è machina, a Miracle, and the Spirit is come upon them from above. But

1. Take them out of their road, from some general Doctrines of Christianity, to a particular explication of Christian Truths and Duties.

2. What would they have proved if learned education had seconded na­ture, or been laid as the foundation of their exercise? It is pitty they supplied not the places of some others in the Universities.

3. It is all equity and justice to set them in comparison with men of like parts and equall practise: and then judge who hath the advantage.

4. What grosse mistakes are they guilty of often in interpretation of Scri­ptures [Page 51] and collection thence, for want of skill in the Original, and artificial discourse?

5. Consider, these men would have excell'd others in a Trade, and I sup­pose without Aholiab's inspiration. We find the same effects in many unlear­ned men, who by practice and natural sagacity judge clearly, and expresse themselves aptly and fluently in matters of civil discourse and intercourse.

Natural ability is the gift of the all-governing Spirit, and the ability acqui­red by exercise is the blessing of God: but all this is nothing of the gift of the Spirit in an Apostolical sense.

III. Experience and sense of the wayes of God, or true reall inward grace, is a great advantage to a Minister of the Gospel: but not a necessary indispens­able requisite, not alone a sufficient qualification. Indeed experience addes life, heat and affectionate power to the delivery of the Word. But still the coldness and deadness of an unsanctified Preacher is oft-times discernable only to himself. Upon equality of all other conditions an experienc'd Christian is able with more vigour to declare the Truths of Christ. So he may under­stand the Preacher more sensibly then he understands himself. A dumbe man and a stammerer may understand mine exact and true relation better then my self, because concerned in the action, and present to that which I deliver upon diligent enquiry and information received from others. Besides the ful­ness of Sense oft-times confounds the Understanding and Elocution: sith one may feel so as to put expression to a losse: and then though I apprehend an ex­traordinary affection in the man, I may be to seek for a true explanation of the cause. Every one that can fight well, I think, is not fit to write or Tacticks or the History of a Warre: both which have been well done by men who never engaged in any military service. A man may feel abundance of paine, and yet an Anatomist may be able more distinctly and rationally to mine under­standing to explaine what part is affected, and how. But, you'l say, affection is more popular and likely to breed affection. Yet, there are some whose judgements must be convinced, and that may desire a rationall explication. And sure clearness of knowledge is a very good foundation for the permanency of affection. To cleare this proposition yet more, I observe

1. That the Apostles rules require unscandalousness of life in a Minister.

2. That Christ's sending out of Judas is sufficient ground for calling to and receiving into the Ministery men of abilities, whom we have no presum­ption of in regard of reall grace. See Mat. 7. 22. 1 Cor. 13. 2. The Scribes and Pharisees teaching of truth are to be heard: and S^t. Paul joyes in the Gospel's being preach'd, though out of a principle of Contention, which is no fruit of the Spirit dwelling in a Preacher. Grace is for the use of a man's soul, Gifts for the use of the Church. The confusion of the Spirit as working [Page 52] grace, and as pouring forth gifts is a fundamental mistake in this question. But know that a Minister and a Christian are distinct notions. And though the ungracious Preacher doth not so much as think of a blessing upon his work: yet the Church and a consciencious hearer may believingly expect fruit and edification from God in and by his Ministery, whom God may sanctify as to the Church and its benefit, though in his private respect he neglect him. So Cyrus of old was sanctified for the use of Israël: and S^t. Paul supposes that he that preaches to others may himself prove a cast-away.

3. That all things delivered in the Gospel, and necessary to be explained are not experienceable. Withall, consequent experience of joy or dutifull af­fection is not sufficient ground of Truth. It is no improbable supposition that two really godly may both rejoyce in the Lord: the one for the universal extensiveness of his Goodness; and the other for the speciall distinguishingness of his Love. Yet whether's experience shall warrant the truth to be on his side?

4. Experience being private and particular (of particular case, constitution and arbitrary actings of the Spirit of Wisedome) is not to be extended to general rule, without ground in Scripture or the nature of the thing. Else the new-experienc'd-Divinity argued consequently against the benefit of Ordi­nances and to other mens formality in the use of them, from some mens own experience of their hypocrisy in duty, and their receiving no good by them through their default and God's justice.

5. Shall I adde, That Duties are to be delivered above the shortness of our own attainments? Duties as delivered in Scripture, and therefore as they are to be prest, exceed our experience. But, some will say, we have some degree of experience, and from that collect what is yet above us. I answer, So one as yet unexperienc'd apprehends in part: some kind of knowledge being presupposed to experience. Then secondly, a notional knowledge is sufficient to a verball declaration: and may in many things be clearer and safer, while it follow's Scripture-revelation, other mens manifold experience, though not its own.

IV. Gifts and endowments are principally requisite to a Gospel Minister, as such. For the nature of a Minister is office & employment; and what enables to be a Christian, enables not to the function of a Minister. 1 Cor. 12. peruse the whole chapter. To cleare up this, consider

1. The gifts of the Spirit in the Apostles times were not onely for a mira­culous confirmation of the Doctrine's Divine Original, and for a testimony of their designation to the work of planting the Gospel, but for enabling them to their work. Tongues indeed, S. Paul tels us, were for unbelievers; but prophecy­ing was for believers and their edification. Indeed the miraculous way of conveyance and the wonderworking power, was partly for attestation to the [Page 53] truth of Christian revelation. But withall they were enabled for the carrying on the work of the Gospel by gifts given from above. To be [...]. 1. able as well as willing to teach, was the condition of a Bishop in S. Paul's time. and he exhorts to seek gifts, 1 Cor. 14. 1. Then there was the Holy Unction, and that not needless. By the way I shall propose to examination, whether S. John's, Ye have received the anointing, may not relate to this enablement of the primitive Pastours and Teachers: and so be far enough from concluding any unnecessariness of a Ministery. For S. John writes against False Apostles, and may very probably be thought to direct his Epistle to the Christian Churches, as a collection of Pastours and people. Ye need not (saith he) any new Instructer, new Revealer, or explainer of revelation, since you have among you in your Churches the Divine Ʋnction, and the Spirit of God directing and enabling your Presbytery constituted by Apostolical Ordina­tion. You have received, is very true, though every individuall member of the Church had it not, but by interest in the Pastours. But let the able judge.

2. Gifts and enablements are as necessary, nay more, now then then. There is the same need of instructing, reproving and convincing of gain-sayers, demonstrating the truth of the Gospel by Scripture, and answering objections against it. Besides that our remoteness from the Apostles (who in difficulties might then be readily consulted) and the ambiguity essential to the plainest writings, with the severall prepossessions and conceptions of severall parts of Christians, have made the controversies in Divinity almost infinite. Due con­sideration, good judgement, and all imaginable accomplishments are little enough to direct in what is to be preached for the truth of God; and to di­stinguish Scripture and Catholick Verity from private conceits and upstart opinions. For the teachings of the Spirit, they are so diverse in severall pre­tenders, sometimes so unagreeable to the true meaning of the Word, that we are very well satisfied in the necessity of S. John's advice, to try the Spirits. Consider the Apostles speake not in our naturall language, and many passages relate to customes now obsolete and History of those times not mentioned by any Inspired Writer. Do not some proofs from the old Testament seeme to proceed upon some then-received traditional expositions?

The gifts then necessary to the preaching and explaining of the Gospel (as so) are still as necessary to that office, and the more for the ceasing of mira­cles. Heathens now must be convinced by rational evidence of the Divinity of our revelation. Doubtless, in this age Learning is necessary, when Atheisme be­gins to creep up in the Church and to our-face Christianity. And how nearely related Atheisme and Enthusiasme are, and how subservient each to other, is well observed by that judicious and faithfull servant of God and the Truth, M^r. More, in his preface to that most effectuall Antidote against Atheisme.

[Page 54] 3. Acquired gifts are many of them for substance the same with those then conferr'd by the Spirit. The revelation of the matter by them then publish'd, we have in our sacred Records; and 'twere as ration all for these men to bid us expect the Gospel truth too in an extraordinary way of disco­very. What we read is what the Apostles preach'd, and our Ministers (as the then-Teachers) preach according to the sound or saving forme of words delivered to them by the Apostles, now in writing, as then also by word of mouth. The other enablements given to them as preachers and publishers of this doctrine for enabling them in their duty, were but the raising and dire­cting their naturall faculties in order to clearing up the truth to themselves and others. And this is the designe and effect of a great part of Learning. Indeed if naturall parts be necessary to a Minister, let our Adversaries under­stand that Logick, Metaphysicks and Rhetorick are but rectifiers and per­fecters of naturall endowments; and then tell us, why the perfecting and rectifying of natural parts is useless and unnecessary. I am bold to repeate, that the maintainers of this dispute against Learning, understand not what it is, but judge by their own undigested notions & rude shadows of Learning.

4. Acquired gifts are the gifts of the Spirit, though not from its mira­culous operation. Studiousness and a blessing upon it are the gifts of Divine Providence in the World and especially in the Church. Sure the diverse way of conveyance, and the difference of ordinary and extraordinary vary not the nature of the things. What was created by God, produced still after its kind, though here was generation instead of creation. It is strange the gracious gifts of God should loose their esteeme, because they are not bestow­ed in a way of miracle.

5. Miraculous gifts were given upon account of the Apostles exigency. It pleased God in his wisdome to make use of the simplicity and unlearnedness of the Apostles: and that to magnify his great power, in those miraculous abilities infused into them from Heaven. So God chose David from a Shep­heard to be King, and furnish'd him with Kingly abilities. Yet is this a war­rant to chuse Governours of the meanest condition and knowledge, because God is able to give them the spirit of Wisdome and Government? That miraculous gifts are ceased, for ought I can heare, is yet very palpable. Amongst us that are Christians, two reasons may be given. First, unbelief is ceased. The Faith of the Gospel is become a presupposition to our preaching, people being instructed in it from their youth: and the primitive miracles are gene­rally embraced for true. Secondly; there is plentifull provision in the ordinary providence of God, and then I know no ground for any faith to expect a mira­culous supply. Suppose any of our Adversaries preach to Welchmen, being themselves English. Do not they learne the language? Yet there was the gift [Page 55] of Tongues. Whether this were a permanent gift or no, I enquire not. If not, the Apostles sure used humane industry when they preached to people of ano­ther language. Healing was a gift; yet, I hope a Christian may study Physick. Then for Heathens, & Miracles being requisite for a testimony to them, consider that there is rationall morall evidence, for the Gospel-truth and Christianity comes not with that disadvantage, being a religion of a great part of the World. Miracles beside being then necessary, the more for the inconsiderablenesse of the Revealers in their persons, and the paucity of the Professours; a few contempti­ble men in outward appearance contradicting all the rest of the World. I shall only adde, 1. That a great part of the Apostles knowledge was by attendance upon Christ and converse with him, and from his expounding the Scriptures after his resurrection, i. e. in a way of humane diligence and industry. 2. Where ever God found gifts, he made use of them, as in S. Paul, without any superflu­ous repeating the same by extraordinary endowments; which further proves that the primitive gifts were many of them for a supply to the Apostles illiterate education, who though called in Ignorance, were sent out with the reality and eminency of Learned Accomplishments.

6. What Learning S. Paul speaks against, is condemned by Learning it self. Philosophy, or the then-Philosophy, opposed Reason as well as the Go­spel. The place of Col. 2. answers it self. Philosophy according to the tradi­tions of men and the principles of the World, the Philosophy of the Sects, Phi­losophicall quirks & subtilties and ungrounded dreams and fancies concerning Angels and the like, is nothing to genuine Philosophy proceeding upon true principles of nature, i. e. God's discovery of himself to our understandings by the light of Reason and works of Creation. The Sophisticall, captious and wrangling deceit, this that is called Philosophy but indeed was vain deceit, is as much declaimed against by the sober Philosophers of the same Age. Nay, what better morall provision in pursuance of the Apostles caution, not to be decei­ved by vain Philosophicall deceit, then for Ministers to be well able to disco­ver to people the cunning Sophistry and delusion of men that thus delight to lead captive the multitude? Then for the glarous, painted and ranting Rhe­torick of those times, if used in the matters of God, it offends against the main principle of Rhetorick to keep a decorum and speak suteably to the matter. Lofty towrings of fancy, fawning words, and vainly-garnish'd expres­sions, neither fitting the capacity of a popular audience, nor becoming the Ma­jesty of a God and the nobility of Divine revelation. Yet true raisedness of ex­pression, a majesticall state, and artificiall and genuine insinuations, with most patheticall captivatings of the minde, are obvious in Scripture: as obvious as fantasticall cloud-reachings are affectedly frequent in our new Formalists Enthusiasm, who are truly those [...] in 2 Pet. 2. 18.

[Page 56] 7. All Learning is advantageous, a great deal necessary to an able publisher of the Truth and Governour of the Church. Tongues, and the gift of Interpre­tation and Utterance, with skill to collect from Scripture easily speak their necessity. Observe here, there are some things common to a Minister and secu­lar employments; and to this no wonder if secular and humane abilities be ne­cessary. Thus, to be able to speak aptly, intelligibly, consequently, and sute­ably to the disposition and capacity of his hearers, is the Apostolicall way of preaching: and yet it is the method of secular Oratory. Dependance of Truth upon Truth, Conclusions upon Principles is discoverable in Scripture revelation, and is of the same nature that is in other Sciences, proceeding in the way of na­turall light acting upon and in revealed Truth. Scripture is writing, and Scri­pture-interpretation proceeds by the generall rules of interpretation of Au­thours, with whom it partakes likewise in Language, and helps to understand the sense. For my part, I know no one piece of true and reall (whether solid or delightfull) Learning that hath not considerable advantage in it to the rendering a Minister more able to understand, explain and confirm the truth of Christian Religion. To be able to search into the true and naturall sense of Apostolicall writings, to discern the excellency, consonancy and true authen­ticknesse of Scripture, to examine and draw consequences from it, to see the agreement of reason and revelation, to view the appearances of God amongst the Heathen, their self-condemnednesse, attestations to part of truth and de­fectivenesse, to take notice of God in the Creation, and distinguish miracles from impostures, to observe God's Providence in the World and Church, to see the severall breakings forth of light and overcastings of darknesse in the Church, to make out the Truth by full evidence, to explain and order the se­veral Truths of revelation, and have a distinct and more then popular notion of them, so as to be able to answer Atheisticall and unbelieving cavills, to converse with Christians in all Ages and make use of their experiences and discoveries, to know God, our selves, and men in order to a convenient application of our selves unto them for their good: these are some of the ends of Learning, that thus and otherwise enlarges, quickens and imbetters the naturall faculties of the Soul. And if all this contains any thing of usefulnesse to a Minister of the Gospel, we may safely adde that

Conclusion IV. The Universities, or places that offer opportunity, advanta­ges and encouragement to humane Learning, and that conjoined with and sub­servient to Divinity, are so farr from being Antichristian, that they are of appa­rent necessity to the Church of Christ. And truly weigh but the concernment of Christian Religion to the peace and happinesse of a Nation, there can be (to say no more) no greater prudence in a Magistrate (much more if professing eminency in Christian Religion) then to lay it self out in all just and lawfull [Page 57] means for the conserving and propagating of it; encouraging and helping forward those who devote their time and studies to be thus serviceable to their Countrey.

I shall answer but two objections. 1. The Idlenesse and Luxury of the University. 2. The diversity of Opinions and Errours.

To the First, It is no great wonder, if in these times of Liberty, when the au­thority and discipline of the University hath been weakned by some such spirits amongst us as our Adversaries, when Learning seems to most to be in so despair­ing a condition, not much wonder if there be some miscarriages in so great con­fluence of Youth, which is very seldome considerate, and hath hot bloud to sup­presse. But I call all that know Cambridge (and I question not but others can testifie as much for Oxford) all that judge by nothing of faction and prejudice, that there is no collection of men this day in England, that can shew more emi­nent examples of true Worth, reall, sober Piety and Religion, then are in our University. Nor are the enormities so many or so unsuppress'd by discipline, as discontent and malice would bear the World in belief.

To the Second, I wondered to hear such an argument; You Scholars cannot agree in the truth: Ergo what need Universities? It is a strange accusation, that we are a Society of Men. We confesse we seek after truth, and if we erre, it is because we are fallible. Nay, that we differ, is an argument that we set our selves to seek the truth, and not lazily conspire in that which, for ought we can tell certainly, may be absolute falsehood: which is all, I doubt, a perfect unity of opinion will amount to, till it be the fruit of an universall infallibility of spirit. Rather the ingenuity of an indifferent and free enquiry into Truth, is true Noblenesse. I am sure it is the likeliest way to discover Truth, to have contrary opinions debated here, where there are men able to see how farre each agree with other and how much they differ, and to examine each other's grounds: Learning too having civiliz'd their spirits to calme and moderate debates, without any thing of that passionate heart-burning and inve­teratenesse, which accompanies dispute among common people. I am sure the enemies of Learning are at a farre greater distance, bateing their joint-perse­cuting of the Ministery and Scholars. We can pitty them, but not fear them, whilest next to the Providence of God, with thankfull acknow­ledgement of our protection, we dare commit our selves fully to the dis­pose of our wise and worthy Governours: appealing in the mean time, for the usefulnesse of our Universities in the present constitution, to all whom Avarice, Envy, or Fanatick Frenzy have not perfectly blinded.